The Prelate this month continues his reflections on the family. "The earthly journey of Saint Josemaría is filled with his loving teaching that we need to spread constantly the holy atmosphere of the home at Nazareth."

The Bishops' Conference of the country, in response to the priorities of the Holy Father, has a new commission for the family, youth and life, presided over by the Archbishop of Sydney, Anthony Fisher.

Tonight on EWTN:
BENEDICTA: MARIAN CHANT FROM NORCIA
Experience the daily life of the Benedictine Monks of Norcia, and watch as they record their new album, “Benedicta,” which contains ancient, never-before recorded Marian chants.
06/04/2015 07:30 PM (should be PST)

The dispute has been ignited by “La Civiltà Cattolica,” with two exceptions to the ban on communion for the divorced and remarried proposed in tandem by a follower of Saint Ignatius and by one of Saint Dominic. With the immediate critical reactions of two of their confreres

Recommended by Msgr. Heintz in his lecture about Bouyer. Is the book's treatment of the virtues closer to (neo-)Thomism than Bouyer? Or is it a good bridge between Thomistic moral theology and Ressourcement theology?

The author could have elaborated on the priesthood of the faithful and the primacy of charity in holiness; his attempt to give a response to those who support the ordination of women to the priesthood merely sidesteps there objection to the restriction of holy orders to males and does not give a positive defense for it. In general, Latin Catholics are uncomfortable with giving a defense based on sex differences, even if those feminists pushing for women's ordination (or the equal participation of women in all spheres, that is those that matter in terms of authority) are guilty of the apex fallacy, while ignoring those lay Catholic males, those betas.

Instead of seeing Pentecost as God uniting people to Himself without requiring uniformity (which is what the men of Babel had in their unity of language and which they perverted in their pride), but rather, bringing about the unity of faith despite a diversity in language (and culture), and thus accomplishing the healing of humanity by turning what was the consequence of sin (the diversity of languages) into a good (diversity as reflecting the mercy and glory of God), Mr. Skojec advocates the use of Latin as the universal language of the Church, never mind that even at the beginning there were non-Latin-speaking churches:

At Pentecost, God did not heal the world of its diverse tongues, but instead superseded them. This first He accomplished through the miraculous preaching of the apostles, whereupon “every man heard them speak in his own tongue.” (Acts 2:6) Later, this supernatural provision was supplanted by a more quotidian mechanism: the embrace of Latin — the dominant language of the world at that time — as the universal, perpetual, and living language of the Church.

Indeed, if we are talking about the early Church, Greek has a greater claim to being the universal language of the Church than Latin.

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